toni mcnaron's garden

From “Willful” to “Willing”

In 12-step programs, Step 3 is seen as crucial by many–“Made a decision to turn our will and our lives over to the care of God as we understood God.”  Many new to these programs may be experiencing difficulties with the word or concept of “God,” so substitutions abound:  Higher Power, the Universe, the group itself, Nature.  When I first sat in 12-step rooms, I was angry with my inherited ideas of God because representatives had acted in ways I found immoral and reprehensible.  A wise veteran in the program suggested that I insert the name of my favorite author, so I directed my insouciant prayers to Virginia Woolf–and it worked.  Recently, a woman who’s been in a group we share for 30-some years spoke on the step for that day’s meeting.  It was Step 3 and she focused on just what “will” involved for her at this stage in her life.  After sharing some standard definitions, e.g., “the power of making a reasoned choice” and “the particular desire, purpose, pleasure, choice of a certain person,” she began musing more personally.  Pointing out that “willful” and “willing” must share the same etymological root, this woman spoke movingly about her own journey from trying to “fix” her relationships by being willful to inhabiting a space where openness prevailed.

In the time since I listened to this wise person’s thoughts, I’ve come to some telling realizations of my own about these two words.  Growing up around a mother who loved me and who needed a lot of attention from me, I became quite willful in that I felt it necessary to grit my teeth and form emotional (and sometimes literal) fists so I could stand my ground and assert my young will just to remind myself that I existed as an entity separate from hers.  When she “punished” me by making me sit in a closed room without books or crayons, I willed myself into a positive place where I made up fascinating stories in which I starred as hero/villain/helpless victim.  In one such episode, my mother stood on the other side of the door that shut me out of life and said “All right, Honey, you can come out now.”  My little willful self stayed in the room for additional minutes, telling myself I was not finished with MY story.  In later life, as I bungled my way through one relationship after the next, the common denominator was my militantly willful belief that I knew just what the other person should do to be successful/healthy/happy/loving, only to find myself repeatedly coping with that other person’s gradual but sure retreat from me and our shared life.

Finally, I relented just a little and walked into an Al-Anon meeting where a bunch of other women of all sorts sat for an hour listening to each other’s stories of trying to give up “fixing” other people (being “willful,” surely).  Instead they spoke about a slow and painful coming to understand that such behavior not only cost them friends and intimacy but finally exhausted them emotionally and physically.  I remember one story in particular:  a group member told us that a new friend had asked her how she was.  She had responded by saying “Well, Harry is drinking again but I’m trying to show him what to do to stop.”  That person’s willfulness ended up erasing her from the equation except as the person trying to run another person’s life.  Gradually, as I listened to those much further along a recovery path than I was share what it might mean to approach life with open hands rather than clenched fists, I began to ease up just a fraction and, significantly, to ask who was in myself rather than in relation to some other human being.  The program was asking me to put myself first, not as an act of selfishness but in order to know where I start and stop and someone else begins.  The process of doing this seems to me now the process of moving from “willful” to “willing” because meeting life with open hands and heart means I relinquish control over method and outcome.  I even get to live in the moment more often and that’s amazingly fresh ground to occupy.

People who know me grasp early own that I have set ways of doing things in my home:  shoes off at the door; no water used in the beautiful cobalt blue kitchen apron sink because water drops might spot the dark blue surface; Patches, my beloved kitty, eats her dinner at 5:10 p.m. even if going on or off daylight savings time seems unreal to her stomach.  Well, I’m clearly becoming much more “willing” these days because at my recent gathering of women friends to mark the Winter Solstice, I made a sign that I taped to the front door.  It read in part “NO NEED TO REMOVE SHOES.”  I told myself I was saying that because we were experiencing a dry and unseasonably warm string of days, so shoes would not “track” unwanted debris into my house.  The first people who arrived were a couple I’ve known for forty years.  They stood at the threshold open-mouthed and said “We don’t know how to act!”  Though we all laughed, and though several other attendees remarked about being thrown completely off kilter by the sign, I understand that being “willing” rather than “willful” means being flexible.  It’s new territory but I find it like it and am thinking of other little “signs” I can make to myself about relaxing some rule that may not even be functional any longer, whatever its original purpose might have been.  As I recently abandoned a long-standing policy around recording facts when filling my gas tank, I couldn’t even remember why I had agreed many years ago to start keeping such a detailed record of this mundane process.  As I tossed the little booklet full of such minutiae into recycle, I smiled.  “Willing” seems to carry unexpected benefits to me, let alone what it may bring to those who choose to relate to me.

The Very Large and the Very Small

The Minneapolis Institute of Art (MIA) currently is hosting an exhibit entitled “Egypt’s Sunken Cities” composed of many rooms filled with artifacts many of which have been discovered by oceanic archeologists led by Franck Goddio.  The cities, which turn out to be one large cosmopolitan metropolis, are Thonis and Heracleion, and the exhibit is terribly impressive.  I’ve just spent time going through the rooms with two friends and marveling at the scope of what has been found and by the sheer magnitude of this undertaking.  There are statues rising 17 feet into the air, some perfectly in tact, others missing an arm or part of a leg, yet others pinned together because found in fragments at the bottom of the sea.

As usual at such exhibitions, there comes a point for me when I can’t concentrate on each isolated object and so I begin to browse amongst the show cases, stopping only when something strikes my fancy.  This stage of my observations in museums always interests me because it casts light on my own attitudes and approaches to life’s infinite variety.  So I want to talk about two pieces from the MIA show because they claimed my full attention as I saw them and they linger in my mind’s eye now that the experience is over.  

One is mammoth while the other is infinitesimal.  The mammoth item is a life-size statue of a bull called Apis, made from a stone native to Egypt called dionite. There is not a single blemish or sign of wear or tear.  Rather the figure commands his room in the museum much as he must have done in his original shrine. The story of Apis appeals to me because it involves a culture’s assigning huge spiritual importance to a creature not from the human realm.  It seems that the people worshiped Apis and so always had a single stunning bull to fill this iconic role.  Once the current bull died, there would be an elaborate process of finding the next one, akin to what happens in some Eastern cultures when the head lama dies.  The particular animal made into the statue I witnessed is stunningly beautiful, exuding contained energy in his flanks and torso.  After I’d stared as close to the figure as the exhibit allowed me to do, I moved to stand before his face and suddenly the icon took on an entirely different mien.  The eyes are soft and inviting, the nose downright aquiline.  And his little head is topped with a few strands of intricately curled hair above which is a mirror-like crown denoting his importance.  Finally, standing facing this giant creature, I notice that his right hoof is poised like a ballerina who is about to move weightlessly ahead.  The sheer delicacy of the hoof itself reinforces the sense of delicacy and grace.  I was in awe of the sculptor’s ability to give me such oppositional feelings depending on where I stood in relation to Apis.

The other item that drew and kept me so long I’m sure people wondered if I’d fallen into a momentary trance.  Perhaps I had done.  What I was glued to was an amulet the size of a child’s “pinky” fingernail, as my friend suggested.  Mounted on the thinnest of metal sticks with its own, small circular magnifying glass, the object depicts in minute detail the Eye of Horus or wedjat eye. Horus was the son of Isis and Osiris, the Egyptian equivalent of Zeus and Hera.  It seems Horus’ uncle, Seth, god of Chaos, gauged out Horus’ left eye as they fought over the throne of Osiris.  The god Thoth restored most of Horus’ eye and Horus promptly offered his eye to his father, Osiris, to restore him to life.   These little amulets came to symbolize body wholeness and health, associated with the moon that recovers its wholeness over fourteen days of waxing.  Appropriately, then, when Osiris died, his corpse was cut into fourteen pieces to help him achieve wholeness.  It seems these finger-nail sized tokens were offered for thousands of years and somehow the archeologists managed to find the one I gawked for so lons (and one other in another room of the exhibition) unharmed by centuries of being submerged in sea water.  If I try to fathom why this particular bit of culture fascinated me so completely, I just come up with how we humans can put so much meaning into such small packages sometimes.  My friend likened the little amulet to netsukes, those similarly tiny figures held in such high regard by Japanese worshippers.

So, my time at the MIA, ambling through this impressive example of passionate attention to the detailed work of archeological discovery and recovery has rewarded me with at least two memories I can reclaim any time I look back on the morning in the gallery rooms.  And I will feel closer to those Egyptian worshippers when next I am my own church filled with its art objects reflecting awe over something ineffable but powerfully attracting over centuries of contact.

Bright Shiny Objects

My last blog was a poem about my being robbed years ago and some words about all invasion of our privacy by technology.  One of my frequent readers has asked me to say more about privacy rights here as opposed to in European countries, so here goes.  As of May 2018, countries in the European Union (EU) are functioning under strict laws aimed at protecting individual’s privacy.  There are strict fines attached if Internet companies or other commercial entities collect or sell your information without your consent.  These laws will mean it will be harder for entities like Facebook to collect, store, and sell such information.  They also make it easy for groups of individuals to file class action suits if the laws are not obeyed.  In my last post, I argued that one reason European countries might be trying to monitor who knows what about all of us might be that they are a lot older than the United States and so have experienced what can happen if people we don’t know know lots about us.

If you Google “bright shiny objects,” you find that there is a formal syndrome by this name.  What I know about such objects is they fascinate chickens.  There are endless stories of people who play with or even try to train their chickens by tossing things like metal keys or little shards of brightly colored substances at the chickens.  The fowls will immediately dash to the newly tossed item, demonstrating what the syndrome describes as multiple distractions.   While this is amusing on a farm or in an urban back yard, it bothers teachers or employers who need their students or workers to concentrate so as to be the most productive.  What I think about these days are all the rapidly appearing new ways to use smart phones and other electronic devices to let us act remotely.  There’s a clever ad I see on television in which two young men approach a dark house or garage, only to hear a voice in space greeting them, followed by a literal bright light’s coming on and an alarm’s going off as the would-be robbers flee.  This is all made possible by the home owner’s have an APP that lets her/him “see” what’s going on at their home while they are miles or even countries away.  Or the newest hiding place for cameras in one’s eye glasses.  Today’s consumers seem like those chickens in that we are quickly fascinated by the latest invention that gives us information or pleasure.  The only problem is most of those inventions become available only after we have allowed yet another invisible company know all sorts of personal facts about us.  And, of course, there are the stories that have become legion about parents or college admissions committees and employment officers who find out their child who is now a potential student or employee has sent friends some picture that never goes away and so haunts the sender, sometimes with decidedly negative consequences.

I’m not the only person worried about all the addictive distractions coming onto the market.  Yuval Harari, the Israeli futurist philosopher recently published a book detailing just how dangerous all these fast-moving gadgets can be, not only to individuals but to the very idea of democracy itself.  He believes that we are being lured into mindless consumption that dulls the brain and empties the pocketbook.  As for the growing use of robotic workers, Mr. Harari predicts the creation of a literally “throw-away,” useless class of people in the not-s0-distant future.  His personal way of resisting is to spend two hours a day in complete silence.

So what’s one to do about this conundrum that is spreading into more and more facets of our lives?  Well, those sites that explore the shiny objects syndrome advise several obvious things, e.g., slow down and think about the consequences of engaging in or owning the latest technological “breakthrough.”  Or at least ask basic questions about the storage and sharing of personal information before giving it away with the click of a key.  For me, there is a simpler if potentially old-fashioned course of action (or rather inaction, as it turns out):  I ask myself if what the new bright thing promises will have staying power, or it if really is just a shiny distraction that will need replacing by its technological cousin.  And it seems more people are thinking about this loss of privacy as giant corporations like Facebook are having to admit that they exercise far too little control over what they collect and distribute.  Maybe we are maturing faster than we might have thought possible as we try to keep up with the barrage of new “shinies.”

Privacy Rights

As this country embraces more and more computer-based programs and devices that register and maintain personal information about all of us, I find myself thinking about privacy rights.  Recently I heard a program on MPR about how much more seriously such rights are taken in European countries than this one.  As I pondered this fact, I thought about the difference in ages of North America and France or Italy or Germany.  Their collective memories are so much older than ours, which means they’ve witnessed and paid the price of invasions of privacy more often.  Maybe we are just too excited by new shiny objects like glasses that can tell us how fast our heart is beating.  

But surely anyone who has had their home robbed feels acutely just how invaded a person can feel.  Many years ago, I had gone to my professional meeting, always held right after Christmas.  My then lover had volunteered to go to my house twice a day to feed my kitty, so I thought all was well.  As I exited a taxi at my front door, I saw her standing just inside it, looking distinctly worried.  Her first words were “Toni, you’ve been robbed.” Initially I was just relieved that my companion animal was safe, but when I went through the living room, up the stairs, and into my bed room, a feeling of fear engulfed me and stayed with me for weeks.  When I’d get home from work, I’d look under my bed and inside all closets, go down the basement steps with a flashlight, and still feel unsafe and like I needed to take extra showers.

Finally, I decided to write a poem and see if that might help.  It did.  I was finally able to go back to feeling safe in my story-and-a-half “nest.”  Recently I came upon that old poem and was propelled right back to that overwhelming sense of dis-ease and uncenteredness, so I decided to revise my lines and share them here.

 

Robbed

6 charms and 8 scarabs
strung on golden wires,
links I wear around my wrist,
part of my circumference–
ripped away by giant hands
that leave an acrid stench all through my space

8 records of a woman playing Chopin
in themselves irreplaceable–
a gift from my mother at 15

a mantle cleaner than I left it,
minus a bronze bull fighter statuette–
a gift from my sister at 35

My bed was handled, pillow thrown askew,
naked with no case.
That case now holds droppings from my life
stolen from pockets of my rooms;
seen without permission,
lost without recourse

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